scholarly journals SASTRA SUFISTIK MELAYU DAN SUNDA DI NUSANTARA: MEMPERTEMUKAN HAMZAH FANSURI DAN HAJI HASAN MUSTAPA

1970 ◽  
Vol 13 (1) ◽  
pp. 1-27
Author(s):  
Jajang A. Rohmana

This article is aimed at analyzing the use of local symbols in Sufism literature in Nusantara. The objects of this study are Hamzah Fansuri’s poems and Haji Hasan Mustapa’s Sufism poems. Both writers were not only the biggest poets but also controversial in two different regions, Malay and Sunda. The analysis used in this study was semantic and intertextual approaches. This study found that there are five similarities between these two writers. First, both writers used poems as a spiritual expression of philosophical Sufism. Second, one of them used local symbolic image of Melayu coastal environment and the other used Pasundan mountainous nature. Third, both of them used poems as biographical expressions. Fourth, they both used quotations of verses or hadits in their poems. The fifth, they both criticized the breakage of Islamic law (syariah). This study shows that Hamzah and Mustapa tended to bephilosophical Sufism without ignoring syariah. For that reason, both the criticism of al-Raniri towards Hamzah and one of Sayyid ‘Utsman towards Mustapa are not really appropriate. The differenti ation between the creator and the creature in local symbols of Malay and Sunda clearly shows the continuous influence of neo-Sufism on Muslim intellectuals networkingalong Indonesian Archipelago since 6th century. This study is significant to show that indigenization of Sufism in Indonesian archipelago can be seen in the use of various Sufism symbols, which reflect the background of its nature and culture. This also shows that distinction of Nusantara Islam mysticism identity cannot be separated from great narration of Sufism tradition in the world. In addition, this study strengthens the importance of interconnection between Islam of different culture in two different regions, Malay and Sunda.

2010 ◽  
Vol 1 (1) ◽  
pp. 1-19
Author(s):  
Ahmed Akgunduz

AbstractIslamic Law is one of the broadest and most comprehensive systems of legislation in the world. It was applied, through various schools of thought, from one end of the Muslim world to the other. It also had a great impact on other nations and cultures. We will focus in this article on values and norms in Islamic law. The value system of Islam is immutable and does not tolerate change over time for the simple fact that human nature does not change. The basic values and needs (which can be called maṣlaḥa) are classified hierarchically into three levels: (1) necessities (Ḍarūriyyāt), (2) convenience (Ḥājiyyāt), and (3) refinements (Kamāliyyāt=Taḥsīniyyāt). In Islamic legal theory (Uṣūl al‐fiqh) the general aim of legislation is to realize values through protecting and guaranteeing their necessities (al-Ḍarūriyyāt) as well as stressing their importance (al‐ Ḥājiyyāt) and their refinements (taḥsīniyyāt).In the second part of this article we will draw attention to Islamic norms. Islam has paid great attention to norms that protect basic values. We cannot explain all the Islamic norms that relate to basic values, but we will classify them categorically. We will focus on four kinds of norms: 1) norms (rules) concerned with belief (I’tiqādiyyāt), 2) norms (rules) concerned with law (ʿAmaliyyāt); 3) general legal norms (Qawā‘id al‐ Kulliyya al‐Fiqhiyya); 4) norms (rules) concerned with ethics (Wijdāniyyāt = Aḵlāqiyyāt = Ādāb = social and moral norms).


Al-MAJAALIS ◽  
2018 ◽  
Vol 6 (1) ◽  
pp. 147-179
Author(s):  
Ali Musri Semjan Putra

Among the proofs of the greatness of God's power in the millennium is the emergence of various kinds of information media that are very helpful for ease in various matters. The convenience covers various fields of affairs, not just in the form of sharing information but has penetrated into the fields of business, education, da'wah and so on.Besides the many positive sides of social media, on the other hand social media is also a vehicle for various negative actions, such as hoaxes, fighting, sex trafficking, drug sales and so on. So this study tries to examine the nabawi hadiths relating to things that must be heeded in social media, specifically those related to hoaxes, with the induction approach using qualitative analysis. The purpose of the research is to provide insight to the community in using social media so that there is no violation of religious teachings or legislation when integrating on social media. As well as being a wrong solution in tackling and minimizing various forms of irregularities and violations that occur in the community in social media, both offenders in the form of crimes of intimidation, provocation, fraud, counterfeiting and so on, are spurred from hoax news.The conclusion of this study is that making or spreading hoaxes is an act that is strictly prohibited and prohibited in the nabawi hadiths which are the second source of law in Islamic law after the noble Qur'an. The culprit has the right to be punished in the world in a criminal manner or get a severe punishment in the hereafter, according to the effects and headlines of the lies he did.


Author(s):  
Todd M. Thompson

This chapter traces Anderson’s entry into the world of British academia as a specialist in Islamic law. It scrutinizes the attention paid by various British academics and Muslim intellectuals to Anderson’s academic work and the ways in which a Protestant conception of modernity influenced his analysis of Islamic legal reform. It situates Anderson’s academic work against the backdrop of the general evolution of oriental studies in Britain after World War II and the specific developments at the School of Oriental and African Studies in London. It also highlights the ways in which Anderson’s attachment to natural law theory shaped his approach to comparative law and Islamic legal reform.


ALQALAM ◽  
2019 ◽  
Vol 31 (2) ◽  
pp. 283
Author(s):  
Adnan Adnan

Tarikh al-Umam wa al-Muluk (history of nations and kings) by Abu Ja'far Muhammad ibn Jarir al-Tabiiri, is by common consent the most important universal history produced in the world of Islam. This monumental work explores the history of the ancient nations, the prophets, the rise of Islam and the history of  the Islamic World down to the year 302 A.H./915 AD. His work, chronicled the History of Islam year by year; an attempt to categorize history from creation till the year 302 A.H/915 A.D. By the time he had finished his work, he had gathered all the historical traditions of the Arabs in his voluminous work. The Muslim world was not slow in showing its appreciation, and this work became famous as Islamic Traditional Historiography. However, much to criticize by western scholars (orientalist or lslamicist) sphere in writting   style  of Thabari  work not systematically and interp retatively. In fact, no discovered logical argumen and rational parallel with historical ideas manifesting. The impact of uncommon muslim scholars to become a reference for Islamic historical Studies. A central theme of this paper will be invate of Muslim intellectuals/scholars to be Tarikh Thabari as prominent reference in the Islamic historical studies. Moreover, I will argue that Tarikh al-Umam wa al-muluk by al-Tabari is the most important reference on Islamic history than the other references.


2020 ◽  
Vol 4 (1) ◽  
pp. 27-42
Author(s):  
Amjad Ullah Jan Bangash

The tremendous growth of Islamic banking has transformed a relatively new industry into a robust and widespread reality on the ground. Several Islamic financial institutions (IFIs) operate in different countries of the world and several Islamic modes of financing have been developed; however, most cater to the needs of commercial businesses, and personal finance. Few IFI products have been made available to support the agricultural sector. One rarely used product is Salam (a kind of sale in which farmers sell their product in advance, before the season’s harvest, to get funding for farming inputs as well as for their livelihood expenses), which, however, is of limited use due to a range of limitations. Hence, there remains a need for a product which is shari’a compliant and acceptable to IFIs as well as the end users, that is, the farmers.  This paper proposes an Islamic model suitable for entrepreneurs, farmers and IFIs. A mixed-methods research methodology is applied: while the study is mainly qualitative, a quantitative approach was applied to the data obtained through questionnaires. The general finding of this paper is that there is a need to have a shari’a-compliant financing model to be based on a participatory basis, in place of the debt-based modes which are currently in extensive use by IFIs. Therefore, I selected the Muzara’ah (sharecropping) concept as the basis of a model to help the agricultural economy and the Islamic banking industry. The reason for choosing the participatory over the debt-based mode is that the latter cannot bring about any real change, as I shall demonstrate from the particular perspective of Pakistan. Research into the demography of the Pakistani agricultural sector, on the other hand, demonstrates that the Muzara’ah model can be used anywhere in the world. The paper also aims to understand the effects on this sector of the use of financing by both commercial and Islamic banks, the strengths and weaknesses of financial intermediation, and the challenges faced by Islamic banks as concerns financing the agricultural sector. This research paper is divided into four sections. The first introduces and debates the position of agriculture in Pakistan; the ways in which commercial banks extend loans to this sector, and the socio-economic effects of such loans; and the different existing financing models being used for this sector and their respective drawbacks. The section also presents a brief discussion of Islamic banking and its advantages; different Islamic modes of financing; and how Islamic banks are supporting the agricultural sector in Pakistan. Furthermore, it argues that there is a global need for an alternative Islamic model to finance the agricultural sector, and that this need is particularly pressing in Pakistan. The second section discusses the Muzara’ah model, through an extensive review of the extant Islamic literature, encompassing, but not limited to, the definition of Muzara’ah, the Islamic basis for the practice and Islamic juristic views, as well as how Muzara’ah worked in a previous age. Moreover, this section discusses the similarities and differences in opinion among Islamic jurists (experts in Islamic law) about the validity of Muzara’ah. The focus of this section is on finding a consensus as to the most common and viable mode of Muzara’ah which is acceptable to a majority of jurists.The third section surveys agriculture in Pakistan, as well as the opinions and perspectives of farmers, bankers and other stakeholders to inform the proper development of an Islamic Muzara’ah sharecropping model. Practical research was carried out in Kohat, one of the cities of Pakistan, which is famous for its guava, wheat and maize production. A description of the fieldwork is also presented in this section.The fourth section draws on all the above information to develop a model based on the concept of Muzara’ah which can be feasibly implemented in the Islamic banking industry. Moreover, it presents a discussion of the strengths and weaknesses of the model and provides suggestions and recommendations about how it should be rolled out. The needs of end users, such as farmers and growers, are addressed, and a discussion is presented of how the product better meets their needs than the other products which are currently available to them.  


AL- ADALAH ◽  
2019 ◽  
Vol 16 (1) ◽  
pp. 207-224
Author(s):  
M Wagiyanto

This article presents an alternative concept of resolving disputes over Regional Head Elections (Pilkada) from the perspectives of the sociology of Islamic Law. The aim is to find the possibility of obtaining better alternative dispute esolutions that meet the feelings of justice of the parties. Up to now, Pilkada dispute resolution always took the path of litigation (court), which ended in victory on the one side and defeat on the other side. Rarely, if ever, there is a dispute settlement that takes a non-litigation path to get a win-win solution. Even though there were no historical documents found in Islamic history on the Regional Head elections; But the absence of the document does not necessarily mean that Islam has no concept that can be used to solve humanitarian problems. As a religion characterized by rahmatan lil alamin (peace upon the world), Islam has a concept that can be applied to resolve disputes that refer to some principles originating from Syari'ah arguments, namely: al-Qur'an, al-Sunnah, Ijmā’ (agreement of the scholars), Qiyās (analogy), Maslahah Mursalah (benefit of society), and ‘Urf (community tradition).


Author(s):  
Muhammad Abdul Karim

Indonesian Islam has gone through a long journey in its history since the first advent up to the present day. In this course, one should note that the process of Islamization was formed under a set of historical and cultural complexity. Among those, the role of Islamic preaching is the most important. Under this canopy, the process of transmission and transformation took the first place as the main force. As the Qur’an and Sunna are the major sources for all Muslims around the world. Both had also become the main streams in Islamicization. Seerat-e-nabi, beside the Qur’an, in this case has a place of honor. It became one of the major sources of all Islamic heritages in Indonesia. The prophet Muhammad PBUH (peace be upon him) was immersed within the Indonesian Islamic traditions in various fields and spheres. It is fair to say that the story of the islamicization of the Indonesian archipelago and the face of Indonesian Islam today is culturally formed by the determination of seerat-e-nabi, besides the Qur’anic scripture. In the other words, the birth and the face of Islam really depend on how its adherents interpret and take a cultural reception on the seerat-e-nabi. This paper tries to capture the prophetic heritage in Indonesian Islam in twofold analysis; transmission and transformation. The former tries to explore how the heritage of seerat-e-nabi flowed into the scene of Indonesian moslem life through various modes of transmission up to the present day. The latter aims at how the seerat-e-nabi became the force and inspiration for the various receptions of institutional matters.    


2017 ◽  
pp. 131-144
Author(s):  
Karen Geisel Domingues ◽  
Ines Maria Zanforlin Pires de Almeida

Apresentamos, neste trabalho, o olhar da complexidade sobre o fenômeno humano que ira abarcar os sistemas que envolvem a vida. Nesse paradigma pós-moderno, a fronteira entre mundo externo e interno tende a diluir-se, assim como natureza e cultura a interpenetrarem-se e o Eu e o Outro se aprontam para servir de mútuo espelho de conhecimento e testemunho. A partir dessa visão de conjunção e reconhecimento entre mundos por meio da ciência, da mística e do autoconhecimento, alimenta-se o processo de construção do conhecimento científico e da constituição da humanidade. Ao observarmos o exercício de pesquisa e do trabalho docente, percebemos como ocorre o desenvolvimento de saberes que vem engendrar o ser individual, o ser coletivo, assim como a própria criação do mundo.Palavras-chave: Paradigma da complexidade. Ciência. Consciência de si.Man founds itself and looks at everything he sees: the frondescence of self-conscious knowledge in the paradigm of complexityAbstractThis article presents the view of complexity upon the human phenomenon encompassing systems involving life. In the postmodern paradigm, the frontier between outside and inner world are solving, so as the lines between nature and culture seems to be interpenetrating each other. As well as I and the Other stand ready to serve as mutual mirror for knowledge and witness of life. From this point of conjunction and recognition among worlds considering science, mystic view and self-knowledge the process of construction is fed by scientiHc learnings and the humanity constitution itself. As the exercise of scientiHc research and the teaching work are observed, it is possible to perceive the development of knowledge that comes to engender the individual being, the collective being as well as the creation of the world itself.Keywords: Complexity paradigm. Science. Self-consciousness.El hombre se reencuentra y se mira en todo lo que ve: la frondescencia del saber autoconsciente en el paradigma de la complejidadResumenPresentamos en este trabajo la mirada de la complejidad sobre el fenómeno que ira abarcar los sistemas que involucran la vida. En este paradigma posmoderno la frontera entre mundo externo e interno tienden a una dilución, así como la naturaleza y cultura que se mesclan, como tambien el Yo y el Otro se preparan para que sirvieran de mutuo espejo de conocimiento y testimonio. A partir de esa mirada de conjunción y reconocimiento entre mundos por medio de la ciencia, de la mística, y del autoconocimiento, se alimenta el proceso de construcción del conocimiento cientíHco y constitución de la humanidad. Al senalarnos el ejercicio de investigación y trabajo del cuerpo docente nos dimos cuenta como ocurre el desarrollo de los conocimientos que vienen a engendrar el ser individual, el ser colectivo, así como la propia creación del mundo. Palabras clave: Paradigma de la complejidad. Ciencia. Autoconciencia.


2022 ◽  
Vol 2 (2) ◽  
pp. 104-111
Author(s):  
Ahmad Fatoni ◽  
Muhamamd Zainuddin

Indonesia is one of the countries with the largest population in the world. Nearly 85% of Indonesia's population  is Muslim. One of the problems faced by the majority of the Indonesian population, especially those who are  Muslim, is the problem of the distribution of inheritance rights. Many Muslims no longer use the inheritance distribution system according to Islamic Shari'a due to the lack of heirs and lack of knowledge about the distribution of inheritance rights according to Islam so that inheritance issues are often a trigger for disputes that lead to flattening family relations. On the other hand, currently the technology that is developing rapidly is Android technology. Almost everyone has an Android-based mobile phone. Android itself is an operating system that runs on smartphones and adjusts specifications from low-end to high-end classes. Almost all vendors are currently developing their products with the Android operating system because the demand is increasing sharply. Based on the problems and conditions above, an expert system application for the distribution of inheritance based on Islamic law based on Android was made with the forward chaining method, which can help solve the problems faced by the community above


2015 ◽  
Vol 13 (1) ◽  
pp. 1
Author(s):  
Mambaul Ngadhimah ◽  
Ridhol Huda

Abstract: An article which discusses jihad that originates in al-Mishba>h is the interpretation of al-Qur’an by M. Quraish Shihab. This becomes important because of the emergence of various typologies of jihad. Jihad with the typology of liberal group that sought to remove the Islamic law affecting on the implementation of jihad is just to fight the passions or demons and negate the other meanings of jihad. Jihad with the typology of radical group that declared war on the world and all unbelievers should be fought because of infidelity affects the meaning of jihad that only deals with war. Jihad with the typology of the moderate group believes that jihad in accordance with all forms of the reality of human life can be done by everyone in any way according to their ability and circumstances. روهظل امهم عوضولما ناك .باهش شيرق ذاتسلأل “ حابصلما “ يرسفت في “ داهلجا “ عوضوم ةلاقلما هذه تسرد ،)لاتقلا ىنعبم ( داهلجا ةيعورشم حسم اولواح مهنأ ينيلابرللا دنع داهلجا موهفم .داهلجا نم ناعم ةدع داهلجا ىناعم ىفني هنأ بنابج ،ينطايشلا ةاداعمو سفنلا ةدهامج هنأ ىلع داهلجا ذيفنت لىإ ىّ دؤي اذهو لىإ ىدؤي اذهو ،مهرفك ببسب رافكلاو ايندلا ةبرامح وه نويلوصلأا نوفّ رطتلما هاري امك داهلجاو .ىرخلأا ةايح عقاو لاكشأ عيمبج بسانم هنأ ينّ يطسولا دنع داهلجا موهفم امأ .بسحف لاتقلا ىنعبم داهلجا مهف .هفورظو هتقاط بسح ىلع تناك ةقيرط يأبو هءادأ درف لكل نكيمو ،سانلا


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